KAN11 — broadcast
20260920 050000 UTC
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[00:00:15] Hello and good morning, it's eight o'clock now. We have a news update. A senior official
[00:00:18] in the United Arab Emirates denies
[00:00:22] the report that Prime Minister Netanyahu was warned by UAE President
[00:00:25] Ben Zayed before the October 7th massacre. In an interview
[00:00:29] with the newspaper:
[00:00:35] security issues with other countries through the relevant bodies
[00:00:39] and does not discuss such details at the leadership level.
[00:00:42] The official's remarks reinforce the official Emirati response
[00:00:46] earlier this month, which did not explicitly mention the conversation
[00:00:50] between Netanyahu and the President of the United
[00:00:52] Arab Emirates.
[00:00:55] President Isaac Herzog announced that he decided to erase the criminal record
[00:00:58] of Elor Azaria, who was convicted in 2016
[00:01:02] of shooting a neutralized terrorist in Hebron during his
[00:01:05] regular service. Our correspondent Roi Yanovsky, we turn to you with this decision
[00:01:09] that is made contrary to the IDF's
[00:01:11] position. Yes, good morning Yonatan, and the bottom line
[00:01:15] is that President Herzog decided to shorten the period of the criminal record,
[00:01:19] meaning to actually erase the criminal record of Elor Azaria,
[00:01:22] contrary to the army's opinion, in a long
[00:01:25] and full official statement
[00:01:28] with justifications that opens.
[00:01:30] According to the President, this decision is in the spirit of these days of
[00:01:33] correction and reconciliation, while in fact
[00:01:36] he lists a number of reasons, among others,
[00:01:40] the time that has passed since the incident and especially his desire
[00:01:44] to remove the obstacles he currently faces in employment
[00:01:46] and to open a new chapter
[00:01:48] in his life. The significant thing here is that this is done against the opinion
[00:01:52] of the Chief of Staff and against the opinion of the army. In fact, in the army
[00:01:55] they explain that there are a number of factors that examine such requests.
[00:01:59] The main reason they objected
[00:02:02] to the erasure of the criminal record is that to this day, in fact,
[00:02:06] Azaria has not expressed remorse for his actions, but they
[00:02:08] emphasize that their recommendation goes to the minister, the minister gives his opinion
[00:02:12] to the president and of course the army's recommendation is merely a recommendation, a minister
[00:02:16] and president can decide otherwise, which happened, so the bottom
[00:02:20] line is President Herzog decides to erase the criminal record
[00:02:23] of Elor Azaria against the opinion
[00:02:25] of the Chief of Staff. Borovsky, thank you very much, in Europe
[00:02:29] preparations are being made. Russia's attempts to expand the fighting
[00:02:32] in Ukraine to other countries on the continent, in Germany
[00:02:36] and Britain have already updated emergency plans for the home front.
[00:02:39] Yoav Zehavi, foreign affairs correspondent. Hello. Yes, hello
[00:02:43] Yonatan, so Europe is raising its readiness against Russia,
[00:02:46] yesterday Poland scrambled fighter jets and put its air defense systems
[00:02:49] on alert following Russian attacks in Ukraine. Polish
[00:02:53] Prime Minister Donald Tusk warned last week that Russia
[00:02:57] could try to infiltrate drones or launch missiles
[00:03:01] towards NATO territory and then present those
[00:03:04] incidents as an accident in an attempt to test if NATO
[00:03:08] would react. Also in the Baltic states, Latvia and Lithuania
[00:03:11] are strengthening their air defense. In France,
[00:03:14] President Macron orders the protection of critical infrastructure, and in Britain
[00:03:18] and Germany, emergency plans for the home front are also being updated.
[00:03:21] President Putin, for his part, the President of Russia, said over the weekend
[00:03:25] that some European leaders are openly preparing for war with
[00:03:28] Russia in order to divert public attention from their
[00:03:31] statements of those countries. We will say, but there is no indication
[00:03:35] of an imminent war, but Europe is clearly preparing for the possibility
[00:03:38] that the confrontation will spill over beyond the borders of Ukraine.
[00:03:42] Yoav, thank you very much, now for the weather forecast, today there will be a slight
[00:03:46] increase in temperatures and they will be normal for the season in most
[00:03:49] areas, tomorrow, Monday, Yom Kippur, a slight warming,
[00:03:52] especially in the cities and inland areas, on Tuesday temperatures
[00:03:55] will drop slightly and on Wednesday another slight
[00:03:58] cooling.
[00:04:01] And these are the times for the start of Yom Kippur and its end in Jerusalem. The fast begins
[00:04:05] at 5:58 the fast ends at 7:01
[00:04:08] minutes in Tel Aviv the fast begins at
[00:04:10] 6:22 the fast ends at 7:04
[00:04:14] in Haifa entry 6:39 minutes exit
[00:04:17] at 7:04 and in Beersheba entry
[00:04:19] at 6:21 exit of the fast
[00:04:22] 7:34
[00:04:24] And that's all for our news update for this hour.
[00:04:28] Immediately after us, Mandy Grossman. This is
[00:04:31] news on Reshet Bet. Have a good and peaceful
[00:04:34] day,
[00:04:36] Gmar Chatima Tova, goodbye.
[00:04:51] Happy holiday Mandy
[00:04:54] Grossman, happy holiday, it's Yom Kippur, we need to lower
[00:04:57] our voices a bit, we can, happy holiday. In short,
[00:05:35] she always tells you something but then she tells you the opposite
[00:05:39] like I don't know, for example on Tisha B'Av. Okay, a day
[00:05:42] to be sad, fine, but it's but they tell you, after midnight
[00:05:46] today you already start preparing for redemption, you already clean
[00:05:49] the house, complexities, this is the complexity, wait, Yom Kippur,
[00:05:53] they tell you it's a tough day, the day of judgment, no, but it's also a good
[00:05:56] day, it's also joy,
[00:05:59] this is the magic, and I think that perhaps the accuracy here of this happy holiday
[00:06:02] is that you are happy, but not out of levity,
[00:06:06] you are not in the silliness of
[00:06:08] Purim, like we can be happy, we can't really do.
[00:06:12] Wait, wait, wait, wait, by the way, this complexity also exists in reverse, just like on Yom
[00:06:16] Kippur they tell you it's the day of judgment, but it's a good day,
[00:06:19] the same thing, the same thing, on Purim they tell you to be happy, but don't
[00:06:22] be reckless, they always tell us yes and no, yes
[00:06:26] and no, fine, but not always can we really be precise, yes,
[00:06:30] Jews, compressed,
[00:06:33] this is the custom, this is the custom, this is part of the custom, I
[00:06:36] really like it, I like this Yom Kippur,
[00:06:40] first of all there's a mitzvah to eat. In general in life,
[00:06:44] I like, you like Erev Yom Kippur, not all Yom Kippur, but you don't
[00:06:48] eat, first of all you eat until, until
[00:06:52] the pre-fast meal which is a no-brainer, that's a mitzvah, I tell you in these two days,
[00:06:55] you eat much more than in two normal days, if I take what we eat on Erev
[00:06:59] Yom Kippur and divide it by two days, it's still a crazy
[00:07:02] amount, completely crazy, you do 1500 calories daily, from
[00:07:06] when you wake up until six in the evening, you've used up all
[00:07:09] your caloric resources, of course and you also break.
[00:07:21] So there's that element and also there's something so liberating
[00:07:25] that you can just surrender to prayers, right, you're just
[00:07:29] in the synagogue, there's no burden on you especially for parents, I think it's more
[00:07:32] comfortable for parents who don't have small children who consume
[00:07:35] Bambas, that you can really think, you can really surrender
[00:07:39] to prayers and for the first time you see the texts.
[00:07:42] In silence, without thinking what awaits at home, what are my tasks,
[00:07:46] you are completely, you and the synagogue and the prayers and God
[00:07:50] and people and reckoning, and it's
[00:07:52] wonderful, and it's allowed to reckon on Yom Kippur, which is usually forbidden,
[00:07:55] and in fact these prayers begin already in the afternoon of Yom
[00:07:59] Kippur with the ceremony of annulment of vows, which is a big
[00:08:02] deal, and women usually say,
[00:08:05] the Halakha says that a woman usually sends her husband to annul
[00:08:09] vows, men are obligated to annul vows, women are also obligated, but the custom
[00:08:13] says that they can send their husband to annul the vows for
[00:08:16] them, but they can also do it themselves, I need
[00:08:19] the portion, the Bar Mitzvah portion of my oldest son,
[00:08:23] whose Bar Mitzvah was I think in the first year after our
[00:08:26] divorce, his portion was about the vow of a divorced woman, how nice
[00:08:30] to open a Bar Mitzvah portion like that, wonderful, God gave it as
[00:08:33] a gift, but a married woman or
[00:08:36] divorced, it doesn't matter, not married at first, they said she can
[00:08:39] go herself to annul vows, today I think many women do it
[00:08:42] themselves and I always wondered why so much importance
[00:08:46] is given to this or there is a text that needs
[00:08:49] to be said and in the presence of at least three men, preferably
[00:08:53] ten, every vow or oath or promise or ban or
[00:08:57] excommunication that I vowed or swore indirectly or in a dream even
[00:09:01] in a dream, think what madness, you dream that someone does something
[00:09:04] bad to you and you vow that you are going to kill him, even for that
[00:09:08] you are held accountable on Erev Yom Kippur in the afternoon, everything we swore
[00:09:12] by holy names that are not erased and so on and so on and all these things
[00:09:14] that it will be considered as if we annulled it in a great court
[00:09:18] and as if I was atoned and as if I repented completely, why
[00:09:22] do they make such a big deal out of these things, what did
[00:09:25] we say after all why is it so
[00:09:28] important And it is said that there is the annulment of vows of
[00:09:32] Erev Rosh Hashanah, as you say, that they do before three, but there is the
[00:09:35] prayer the prayer Kol
[00:09:38] Nidre, you know that Jews throughout the generations in the most difficult situations.
[00:09:42] In the extermination camps in Poland
[00:09:45] and even before that in the Inquisition in Spain
[00:09:48] and in the most difficult days they always said in periods when it
[00:09:52] was forbidden to gather and pray, Jews
[00:09:55] tried to do everything possible to
[00:09:59] gather for prayer, oh not
[00:10:01] sure no they were not so pleasant
[00:10:05] but why is it not related to pleasantness we are pleasant
[00:10:08] that we are so meticulous about the annulment
[00:10:11] of vows. But we are not sure that it will immediately bring us
[00:10:14] some dividend what is called passes to action I don't think we
[00:10:18] do it because of the dividend exactly we feel that it will save
[00:10:22] us I think it will save us. But it will
[00:10:26] save us through this act, through the importance we attach
[00:10:29] to words, because this whole concept of annulment of vows comes to teach us
[00:10:32] something, it comes to teach us that the words we say are
[00:10:36] not just words, our words can kill, if I
[00:10:40] deeply hurt someone or someone deeply hurts me, it can sometimes harm
[00:10:44] my health, if he says something, have you ever been told something that harms
[00:10:47] your health, have you ever been told something terribly insulting, many times, what's
[00:10:51] up brother? What do you want me to also tell you what they told me?
[00:10:55] No, I push it away, I don't
[00:10:58] remember either, but there were many things, people know, there are these people who are
[00:11:01] psychologists and there are psychologists for a comment, people
[00:11:04] with good understanding of the human soul who really have
[00:11:08] some sense to identify the sensitive points of each person
[00:11:12] and press them like buttons, there are such
[00:11:14] people,
[00:11:16] and I'll go back to Kol Nidrei, the prayer of Yom
[00:11:20] Kippur when everyone gathers, the first prayer where they take out
[00:11:24] the Torah scrolls. And the whole synagogue stands, you know
[00:11:27] tomorrow at Musaf it already starts to be a bit sloppy, but in the first
[00:11:31] prayer when everyone is still in what
[00:11:34] is called in the atmosphere of the day, it's Kol Nidrei, Kol Nidrei
[00:11:37] and prohibitions, you know in Hebrew and they say it in Aramaic,
[00:11:41] really now when you look at the words it's really not such
[00:11:44] an exciting text, it's an almost legal text, when you say A
[00:11:48] it's super legal, it's a legal text, it's super legal and it's important that it's
[00:11:52] legal, but it's clear that it's not exciting if you say it in a language you don't understand, that's
[00:11:56] the whole point, you hide and suppress when you say it in Aramaic,
[00:11:59] excuse me to everyone who says
[00:12:00] it in Aramaic,
[00:12:03] you also say it in Aramaic tonight, but
[00:12:05] I knew exactly what every word means so that I
[00:12:09] understand, right, right, we understand the event, because Aramaic is a
[00:12:13] red language, Kol Nidrei, it's very simple, all
[00:12:15] the vows, the bans, oaths
[00:12:19] and curses, and the afflictions, and the afflictions,
[00:12:22] that we vowed and did not vow.
[00:12:46] Why was he chosen
[00:12:49] to open this great day there are wonderful passages afterwards and it will be forgiven
[00:12:53] to all the community of Israel. Reason
[00:13:03] I love contract law, in the end it's all about
[00:13:06] our words, we need to take responsibility for our words, that's the event, that's it, because
[00:13:10] Kol Nidrei says before you start praying, already at the beginning
[00:13:13] of the day, take responsibility, take responsibility, and first
[00:13:16] of all, what are vows, you can say about it in the context of truly
[00:13:19] promises, you can not, what is all sorts of things, for example, I decided
[00:13:22] that I, I'll give you an example of a vow.
[00:13:25] Which is not a vow yes, everyone in their situation has
[00:13:28] a certain age where they try to change in some points,
[00:13:32] and there's an age where they say, this will not happen in this lifetime, you know this phrase,
[00:13:35] this will not happen in this lifetime, by the way, especially for people who say
[00:13:39] this will not happen in this lifetime, that it happens to them in the end, but okay, okay,
[00:13:43] or not, I'm also talking about things that are supposedly, they're not supposedly, they're
[00:13:47] in our hands, yes, like I, I say, I say, I already tend
[00:13:50] to say, tend to say, what
[00:13:52] a phrase,
[00:13:54] this. Already a kind of vow I tend to say, you understand, I've already put
[00:13:58] myself into it but yes in this
[00:14:01] lifetime I will no longer arrive on time for things, for events
[00:14:04] I scheduled, no I know I'll already lose this
[00:14:08] battle with myself and with my excellent time management ability
[00:14:12] you say this sentence a lot to yourself I say it I don't say it anymore because it's
[00:14:15] already it's already you've given up I've given up and it's
[00:14:18] a kind of supposedly a vow not a vow to vow
[00:14:22] myself something positive to accept upon myself some good acceptance.
[00:14:28] But I complete it to such an extent that I kind of already committed myself not to change
[00:14:31] it, at some point it already becomes no I can't change, you've developed
[00:14:35] a block, I can't, I can't do this, it's
[00:14:38] over, this is how I am, this is me, or
[00:14:42] the sentence people say to themselves, this is what there is, period, and when you come
[00:14:46] and you say Kol Nidrei, you cleanse yourself from these
[00:14:49] shells, from the masks you put on yourself and you say excuse me what
[00:14:53] did I commit myself to, that I.
[00:14:55] That I'm not good with time, I am good with time, at any age,
[00:14:59] I can change at any age, I can change, it's not
[00:15:03] certain that it will happen, it's not certain that I want to, but I can
[00:15:06] stop telling yourself that you can now, you can change in terms of
[00:15:10] time, yes, they always say, what do
[00:15:13] they tell you, but I don't want to, no, what do they tell you when you can't arrive on time,
[00:15:17] for a flight, for a vacation, you're also
[00:15:19] late, if there are, by the way, people whose answer to that is
[00:15:23] yes, then that's a truly chronic other problem
[00:15:26] that can indeed be a chronic problem there's always some big
[00:15:30] event, some shaking experience that suddenly changes you
[00:15:34] not exactly, so therefore and it can happen to you even at age, oh right. I
[00:15:37] say, of course I can because the fact is that for things
[00:15:41] that are very, very, very important to me, where being late for them
[00:15:44] would cause irreversible damage like heavy financial damage or anything
[00:15:48] else, then you won't be late, yes even a chronic
[00:15:51] latecomer often for his own
[00:15:54] wedding won't necessarily be late, there are those who are, by the way,
[00:15:58] there are those, I know it, I can't tell you how but I know a groom twice so
[00:16:01] I can only guess what kind of times but I
[00:16:05] will check but but there are those who. And that's another
[00:16:08] problem, it must be said, there are people for whom it is really no longer
[00:16:11] in their control, there is such a problem, but for me, thank God, there is no
[00:16:14] such problem and it does depend on willingness but that's an example, Kol Nidrei and prohibitions
[00:16:18] means stop the definitions, the self-indulgence
[00:16:22] exactly, release
[00:16:24] yourself
[00:16:27] to the world in such and such definitions, wow what
[00:16:31] a stunning interpretation, it's really, really beautiful, I love
[00:16:34] it... I love this thing because it tells
[00:16:38] us again, as I told you, that words have meaning
[00:16:42] and there are words and there are words that kill, which brings us to one
[00:16:45] of the additional duties that we usually do, but we haven't introduced
[00:16:49] ourselves, this is your segment, I
[00:16:52] said happy holiday, Mandy Grossman, that's what I said, I can say it
[00:16:56] again, happy holiday, Mor Yaakov here, here is Mandy Grossman
[00:16:59] before the person who breaks the mold every year
[00:17:02] anew for Rosh Hashanah and Yom Kippur, listen, I'm all in the spirit of Selichot, you know, I yesterday
[00:17:06] you wear a white shirt? Heritage you
[00:17:08] broadcast the Selichot, the last Selichot, didn't you sleep last night? I slept little,
[00:17:17] we finished largely at 2 and a half, did you vow
[00:17:20] anything in a dream that you want to undo soon? Yes, no, no,
[00:17:24] ah, and I am still
[00:17:27] under the experience, we finished at two the Selichot
[00:17:30] at the Western Wall ended, and then we only started what is called
[00:17:34] to pave our way through the market there. To the car
[00:17:38] and then more traffic so so I am really in the mood
[00:17:41] of the day and it won't
[00:17:45] help anything
[00:17:48] to see many people together praying
[00:17:52] you understand the power of public prayer yes it is written and it does something else to you when you
[00:17:55] see a crazy collection of very, very
[00:17:58] diverse people praying it like in Selichot for example it is
[00:18:02] more versatile than anything else so I will talk for a moment about
[00:18:04] logic ah and I just did it yesterday
[00:18:08] also on air. It's time to do it here too, I'll ruin the cliché a bit,
[00:18:12] go ahead, there's not much diversity, come on, ah, it's
[00:18:16] just not true, every time they say it, there is diversity, there is,
[00:18:19] excuse me, there is within a certain
[00:18:23] segment of the people, yes, you have national
[00:18:26] religious, like religious, you have ultra-Orthodox, few,
[00:18:30] you have, I think that's the main audience, ah,
[00:18:34] traditional public, meaning he is not religious Haredi, and he is not secular, he is
[00:18:46] a traditional public, Kippah. At the Western Wall plaza, what
[00:18:49] is called the current coalition would
[00:18:52] take it, but you know what, I want to tell you, mandates, wait,
[00:18:56] but it must be said that there is diversity in the Selichot
[00:18:59] ceremonies, because at the same time that they gathered at the Western Wall plaza,
[00:19:03] yes, Selichot ceremonies were held in Tel Aviv, in the center
[00:19:06] of the city. And in the center of the city and there you
[00:19:09] do see people from all shades
[00:19:13] and from all political spectrums because there is really
[00:19:16] this attribution you know what, maybe one thing we need
[00:19:19] to talk about Kol Nidrei
[00:19:23] yes about the definitions you
[00:19:25] give
[00:19:28] and the media has a lot of power, yes, one of the tools of media
[00:19:31] is also to report but often the reports are already known, it's to frame
[00:19:35] yes, to give the headline, meaning. It could be that everyone already knows
[00:19:39] the information without the media, but the media gives the headline. The thing is that today other people
[00:19:43] also give headlines, not just the media, there are already others who share this
[00:19:47] sin with us, and one
[00:19:50] of the vows or definitions that we need to annul,
[00:19:53] is to define the political camps by
[00:19:57] faith, i.e. the faithful camp,
[00:20:01] when you say the faithful camp, it's everyone,
[00:20:04] you say the non-faithful camp.
[00:20:07] That's what you say when you, why does
[00:20:10] the Jewish religious deep issue
[00:20:14] our faith which is much more
[00:20:17] than religion even, it's yes Yom Kippur, it's written that the essence of the day atones, it's no longer relevant even,
[00:20:21] yes, it doesn't even say, for example, the religious camp can say yes generally
[00:20:24] this camp is more observant of mitzvot, that's a correct
[00:20:27] fact, but the camp, wow, it's so categorizing, what's
[00:20:31] the difference anyway, who says the moment, of course not, but I
[00:20:34] say you say more than that. I
[00:20:38] say, you say more than that, you say the
[00:20:40] faithful camp, who says the faithful camp, who doesn't and
[00:20:44] who, I don't, I don't say the emotional camp ever, never
[00:20:47] was heard, in what.
[00:21:20] I do want to tell you about changes and about processes
[00:21:24] that before I think 15
[00:21:27] years ago I don't remember exactly I managed the Department
[00:21:31] of Jewish Culture at the Israel Broadcasting Authority which became
[00:21:34] the Corporation in the previous round and then for the first
[00:21:37] time for the first time I led
[00:21:41] a move to broadcast live Selichot
[00:21:44] from the Kotel. Okay, it was the first time they did it
[00:21:47] today they opened
[00:21:50] 11 12 13 14 15 even 16 all
[00:21:54] broadcasted this thing, that means that there is
[00:21:57] some broad process of
[00:22:01] expanding the ranks, expanding I don't know what, rapprochement,
[00:22:04] whatever, Selichot became mainstream.
[00:22:07] became mainstream, so even if you say that when you are there you don't see
[00:22:10] diversity, you are not that versatile there, I say but there is
[00:22:14] diversity in the event there is diversity in the event, not in the Selichot
[00:22:17] at the Kotel, because I did see publications. Places in Tel Aviv
[00:22:21] and in all Gush Dan that people do come to them, I also see
[00:22:24] speakers and also the audience you see clear what's the question Yom Kippur is one of the strongest days I think
[00:22:28] that there's something about Yom Kippur
[00:22:31] that maybe it's the strongest day
[00:22:34] of the year
[00:22:36] it's you know it's always
[00:22:38] amazing
[00:22:41] that the consensus is often actually
[00:22:45] connected around ah around the elements
[00:22:49] that are less. Rational in religion, like you know, for example
[00:22:52] Hanukkah candles, which is something rational and nice and pleasant, it's clear in the world so
[00:22:56] you say okay, some light them, some don't, but for example, Yom Kippur is a day that encompasses many
[00:22:59] many and one of the things about Yom
[00:23:02] Kippur is that unlike every holiday, on every holiday we have a mitzvah what to
[00:23:06] do, on Rosh Hashanah to blow the shofar
[00:23:09] on Passover to eat matzah and so on
[00:23:12] and so on, on Yom Kippur there is no mitzvah what to do, there are
[00:23:14] the prayers or it's what not to do, not to eat, not
[00:23:18] to drink, not
[00:23:25] what not to do because you are in some way leaving your daily
[00:23:29] life on Yom Kippur and you prayer you know you can
[00:23:32] go you can not go it's important to go but it's not the mitzvah of the day the mitzvah
[00:23:36] of the day is what not to do because of the fact that you don't do
[00:23:40] it you actually you enter into
[00:23:43] a different
[00:27:46] This is news on Reshet Bet, we'll be right back.
[00:29:01] Kan 11 and there. Rabbi
[00:29:04] of Yavneh
[00:29:07] group and also head
[00:29:10] Rabbi Shalom Shalom Offran is already a household name
[00:29:14] he is a brand in himself right but you always give another
[00:29:18] right like that how do you prepare
[00:29:20] for the holiday
[00:29:24] A no no she didn't mean spiritually physically what
[00:29:27] tasks do you have at home you need
[00:29:30] to prepare food this is the only day of the year that there is a mitzvah to eat
[00:29:34] this is the only day it is customary to say
[00:29:38] that the food on the ninth is like I argued and on the tenth
[00:29:42] yes you need to prepare food
[00:29:45] you need to clean and tidy the house many material
[00:29:49] matters before all this spirituality that is upon
[00:29:52] us yes what a wonderful thing we want
[00:29:55] to mainly ask you about this issue of
[00:29:58] Selichot are we built to forgive are we.
[00:30:02] To ask for forgiveness, is there a mental difference between one person
[00:30:06] and another, how do we generally perceive this
[00:30:09] event? So it's interesting
[00:30:13] that when you flip through the Bible,
[00:30:16] the root "Salach" (to forgive) that appears in it dozens of times
[00:30:20] is always and only attributed to the Holy One, Blessed be He,
[00:30:22] in the Bible at least only God
[00:30:26] forgives, and this is not accidental,
[00:30:29] because in fact.
[00:30:33] The French philosopher said that there is
[00:30:37] a deep paradox surrounding forgiveness, because when it is
[00:30:40] necessary it is impossible and when it is possible it is not necessary,
[00:30:43] for if I stepped
[00:30:46] on your toe and asked for forgiveness, you will probably
[00:30:50] forgive me, but the truth is you will forgive me even if I don't ask
[00:30:53] for forgiveness, and on the other hand, if I did
[00:30:56] something terrible to you and asked for forgiveness, you won't forgive
[00:31:00] me so quickly, and the...
[00:31:02] The protesters in the squares always say we will not forget and we will not forgive,
[00:31:06] the truth is that if I don't forget I probably won't forgive, and if
[00:31:09] I forgot then there is no need to forgive, and because this
[00:31:13] paradox is so complex, then.
[00:31:15] In fact, forgiveness is a trait, perhaps
[00:31:18] a virtue, perhaps it is a divine act, but there is something else here,
[00:31:22] that is, if you step on my toe, then
[00:31:25] it hurts, and I move, and if you say sorry, I say, okay, he saw me, it's not
[00:31:29] it was intentional, I'm moving on. The reason I'm moving on, and
[00:31:33] as you said, forgiving you immediately, is because I
[00:31:36] immediately understood it was a mistake, exactly. But an apology is needed. If I feel that you're
[00:31:40] stepping on me, because you don't see me and you don't care about me,
[00:31:44] then I... Yes, but an apology is to forgive even when someone really didn't see you,
[00:31:48] right, Rabbi, when someone really hurt and intended to hurt. It's like you're stating this paradox,
[00:31:51] but I didn't mean to imply there's a paradox here. The truth
[00:31:55] is that I'm not sure that someone who didn't see me
[00:31:58] did something less bad than someone who hurt me
[00:32:01] intentionally and overtly. That
[00:32:03] is,
[00:32:06] in some senses, the disregard, the not seeing
[00:32:10] is a more severe
[00:32:12] act than the act of the... pattern or
[00:32:15] the mistake. But to the matter at hand, there is
[00:32:19] a connection between the ability to forgive and the severity
[00:32:21] of the wrong. And when the wrong is very great
[00:32:25] and very burning, then it's clear that forgiveness is a more
[00:32:28] challenging task, it's harder, often in all sorts of
[00:32:32] conflicts or arguments, it doesn't matter if between spouses or
[00:32:35] between nations,
[00:32:38] they wait for the wrong
[00:32:41] to cool down a bit, for the wound to heal a bit, and only after that. One can
[00:32:45] start talking about, uh, about forgiveness. It's not
[00:32:48] some magic word, some kind of "abracadabra" that I pressed
[00:32:52] the button and everything
[00:32:54] passed. But it's also interesting to think what am I actually
[00:32:57] asking when I ask you or you
[00:33:00] for forgiveness? After all, what's done cannot be undone,
[00:33:03] the wrong exists. For example, Moriah, your thumb hurts
[00:33:07] from the weight of my foot. So, so what am I
[00:33:11] asking when I tell you forgiveness?
[00:33:14] So. For example, Rabbi Shimshon Raphael
[00:33:18] Hirsch suggests—he dealt a lot with linguistic matters in his commentary
[00:33:21] on the Torah—and he suggests that "to forgive" (lisloach) is a word
[00:33:25] close to the word "to traverse" (litzloach).
[00:33:28] That is, what is "traversing"? Traversing is to overcome
[00:33:32] the obstacle and move on. And he suggests
[00:33:35] that forgiveness is the same thing, it's asking the person
[00:33:38] I hurt, "Let's move on. Let's, despite
[00:33:42] what happened, do more." But
[00:33:47] what if I don't want to move on? What if someone hurt me deeply and I
[00:33:51] understand that it's part of their pattern? Then I don't necessarily
[00:33:54] want "forgiveness" as a word. I want him to truly
[00:33:58] see me. I don't want "forgiveness" as a word, I
[00:34:01] want "forgiveness" as a process.
[00:34:04] Indeed, often, the request for forgiveness
[00:34:07] is unreasonable. That is, there are situations, there are
[00:34:11] sorrows, there are hurts, there are patterns, as you say,
[00:34:14] that it's hard to expect a person
[00:34:18] to forgive them so easily. It's true that Maimonides writes in the laws
[00:34:22] of repentance that a person must not be cruel and refuse
[00:34:25] to forgive. On the other hand, there is... I was invited
[00:34:28] some time ago to a conference of therapists
[00:34:32] who work with victims of sexual violence.
[00:34:35] And the conference dealt with the question of whether
[00:34:39] forgiveness to the abuser is part of the therapeutic
[00:34:43] process? Is it beneficial, is it harmful, is it
[00:34:46] even something that can be offered to a person
[00:34:50] who has been hurt, especially with such a severe
[00:34:53] and dramatic injury, that
[00:34:55] they should forgive?
[00:34:57] And that's a very, very, very big question, because sometimes there's something healing in forgiveness,
[00:35:01] and sometimes in the demand for forgiveness there's something
[00:35:04] cruel. In the demand, in the demand to forgive,
[00:35:08] yes, yes, that silences,
[00:35:10] diminishes, tries to dissolve the extent
[00:35:13] of the pain, the difficulty, the injustice, the destruction.
[00:35:17] And if the offender is not even aware of their actions,
[00:35:20] if the offender thinks that what they did was nothing,
[00:35:24] you need to bring it to their attention, like tell them, "Hello,
[00:35:28] you don't see me, I was hurt." matters,
[00:35:31] In one of the
[00:35:35] alumni groups of our pre-military academy, we
[00:35:38] have a group of "fools,"
[00:35:41] and one of the guys asked this question in recent days: If
[00:35:45] there is a person who hurt me, but I'm sure they didn't do it
[00:35:49] intentionally, and I'm sure it wasn't with
[00:35:53] bad intent, do I need to tell
[00:35:54] them...?
[00:35:57] So I answered that I don't know how to answer that in clear halakhic
[00:36:01] categories, but I know that if I were the one who hurt, I would be happy if he told
[00:36:04] me... Um,
[00:36:07] ultimately, the whole event, the whole
[00:36:09] meaning, the whole experience is
[00:36:12] that the day after this day, this
[00:36:15] period, we will be better than we were yesterday.
[00:36:19] And improving is something that is very very difficult without
[00:36:21] acknowledging the pain. You know that one of the worst types
[00:36:25] of apology one can offer...
[00:36:38] less successful and the most damaging
[00:36:40] there are generic WhatsApp apologies,
[00:36:44] "Sorry if I offended," people are always apologizing. No, that's worse. The Rabbi
[00:36:48] said, "Sorry if you were hurt."
[00:36:51] That's really convenient in seven mistakes, because
[00:36:54] it's like one mistake is "sorry" followed by...
[00:36:57] If it's not an apology, yes, because the essence of an apology is
[00:37:01] to take responsibility for the wrong. And if I say "if," it means I'm not at all
[00:37:05] sure that there was a wrong. So how can one
[00:37:08] take responsibility for something whose existence I'm not sure of? The second problem is
[00:37:11] to speak passively. Yes, "you
[00:37:15] were hurt." That, of course, doesn't mean that I hurt you. But if you're such
[00:37:19] a nuisance, then I'm willing to say, "Yours." That's from the Beit
[00:37:22] Midrash of "yours." Yes. So how, yes, we said what not. "Sorry
[00:37:26] I hurt you." "Sorry I hurt you" and a severe
[00:37:30] prohibition against continuing the sentence
[00:37:33] because usually when the sentence continues, the next word is
[00:37:36] "but." And the purpose of the word "but" in Hebrew is
[00:37:40] to negate what was said before. Yes. That is, "Sorry I hurt you,
[00:37:44] but you're really an annoying person." That's, that's, you somewhat brought it upon
[00:37:47] yourself and it all comes back to you and so on. And why not, why not
[00:37:51] say, "I understand I hurt you, and I
[00:37:54] would be happy if you explained more about this hurt so I don't repeat it."
[00:37:58] Good advice.
[00:38:00] It's not forgiveness, but it's certainly part of the process
[00:38:03] of correction. Ultimately, the greatest human need,
[00:38:07] more than eating, more than drinking, more than sleeping, more
[00:38:11] than sex, more than health, more than anything, the greatest human need
[00:38:14] in the world is recognition.
[00:38:17] And we physically, mentally, existentially
[00:38:21] need to be seen. And often, the hurt is the experience of not being
[00:38:25] seen. I also said earlier that the fact that you stepped on my thumb without
[00:38:28] seeing me, I'm not sure that you didn't intend it, is less
[00:38:32] severe. But when you ask for forgiveness,
[00:38:35] you see me, you notice my existence, you give me validation,
[00:38:38] you give me affirmation. And our
[00:38:41] ancient sages understood the power of this
[00:38:45] to such an extent that they invented, if
[00:38:49] you will, this quasi-mitzvah (commandment)
[00:38:52] that a person is obligated to ask for forgiveness,
[00:38:56] not because it's a religious ritual, but because
[00:38:59] this recognition is the foundation for human life, for marital
[00:39:02] life, for social life, for communal
[00:39:06] life. So the fact that I know that you saw me, that you noticed me,
[00:39:10] that you paid attention to me, that you acknowledge me, and also acknowledge my pain,
[00:39:14] and that's a tune people like to hear.
[00:39:17] Yes, I have a question,
[00:39:20] halachic or not halachic, but I have a question.
[00:39:23] I actually find it very easy to ask people for forgiveness.
[00:39:27] When I think that I didn't do anything wrong, and I ask
[00:39:31] in this way, as the Rabbi recommended, yes, "Sorry I hurt you," I take
[00:39:35] responsibility. Various people asked me about it two months ago, three months ago.
[00:39:38] Yom Kippur arrives, I say, "Okay, come on, let's finish this matter, I've already
[00:39:42] tamed my ego, so it's all good." I said what I said, "Sorry
[00:39:45] I hurt you, I was wrong all along." I give all
[00:39:49] the text that I don't mean. I think they were
[00:39:53] wrong, and I think the reality
[00:39:56] was more complex.
[00:40:03] of the Day of Judgment, in the sense of, "Let's get rid of this, come on, I'll apologize
[00:40:06] so they'll love me, I want them to love me." So in the name of the desire
[00:40:10] for love, I'm also willing to give up my own
[00:40:13] sense of justice. And they, now often I expect them
[00:40:16] to answer me, "Yes, yes, I was also wrong." Somehow they don't answer. They really take
[00:40:20] my text with both hands and sign it, "Forgive me, forgive
[00:40:24] me, Mandy." And I move on. And I ask, there is... This is a matter
[00:40:27] of, like, I don't know, do I need to now open up to them and tell them, "No, I do
[00:40:31] think I was right," or be honest like that? Or let's say you
[00:40:35] forgive, it's good for him, it's good for me, everything's fine, for the sake
[00:40:38] of peace. So now, everyone who hears
[00:40:42] me, I really meant you, and for others, yes, please.
[00:40:45] Look, advice number one: don't
[00:40:49] lie. That is, if you don't
[00:40:52] mean it, don't say words that you don't mean. These are
[00:40:56] kindergarten apologies. That is, the kindergarten teacher sits the child aside and tells him, "Until you say
[00:41:00] the magic word, you can't go back to play." So
[00:41:02] you're still at this
[00:41:06] point. I don't think this is the forgiveness that Maimonides talks about in the laws
[00:41:09] of repentance. But pay attention
[00:41:12] to the term you used. You said, "I apologize." Yes, that's
[00:41:15] literally "I save myself." You save yourself. Yes, but
[00:41:19] they're also happy that I'm closing the story. Rabbi, what is truth?
[00:41:23] What can I do with this truth? They're happy that they have
[00:41:40] a distributor of the root "slach" (forgive) in WhatsApp groups. This is
[00:41:44] truly a rather foolish ritual,
[00:41:47] but the deep mental movement in which
[00:41:51] a person takes responsibility
[00:41:54] and expresses regret and descends
[00:41:57] from the pedestals of righteousness that we
[00:42:01] like to stand on, that's a difficult movement. And when you say,
[00:42:05] you said at the beginning of your words, "I do this very easily," "sorry" that you do
[00:42:09] it easily. Probably the forgiveness is not that significant. No, or maybe, or
[00:42:13] maybe, because I'm not talking here about very difficult events. This is on the level
[00:42:17] of unpleasant exchanges that happened two
[00:42:20] months ago. This is on the level, on the level, this is inherently not a very
[00:42:23] significant event. So what, do I need to now delve and tell him, "No, you should know that in this small
[00:42:27] event, there was justice." There is meaning sometimes also, yes, to turn
[00:42:31] a new leaf, to stop dwelling on everything and say sorry and move on.
[00:42:34] Now, I'm not lying either. Sorry I hurt you, I really hurt you. Okay,
[00:42:38] so... That actually sounds like the apology you're
[00:42:42] describing is appropriate
[00:42:44] for the pattern of sin. That is, there is
[00:42:48] some connection between the things. I remind you not to make
[00:42:51] mountains out of molehills, but also not to make molehills out of
[00:42:54] mountains. And the tendency of the
[00:42:57] ultimate offender is to say, "Oh, come on, why are you making
[00:43:00] a fuss? Oh, come on, it was a joke. Oh, come on,
[00:43:03] you're making a scene out of everything."
[00:43:05] But
[00:43:08] all offenders like to...
[00:43:36] By the way, note that "mechila" (forgiveness/absolution) is something else. The Hebrew words related to the root "m.ch.l."
[00:43:40] To absolve, to wipe away, to forgive, to erase. They are all
[00:43:43] actions of concealing the thing.
[00:43:47] To forgive a debt is to erase it from the ledger.
[00:43:50] To crush a fly is to wipe it off the face of the earth.
[00:43:54] Yes. That's what we'd like to do with
[00:43:58] our sins - erase them. But the truth is
[00:44:01] that it's impossible. Good. So we also have a moment of apology, a moment of
[00:44:05] Hebrew. We are grateful to you, Rabbi Ilai Ofran,
[00:44:09] may you have...
[00:48:29] You know that when he finishes the song, Yonatan, he switches
[00:48:32] in his playlist
[00:48:36] to "Return us, Lord, to You, and we shall return," and
[00:48:39] it's so uplifting, everyone always sings it and everything, even on Tisha B'Av, which you mentioned
[00:48:43] in our program, they sing it with joy, with joy, with joy. And I always think, what
[00:48:47] is this nonsense, "Return us, Lord, to You, and we shall return." What
[00:48:50] are people longing for so much? For nothing they recognize,
[00:48:54] for nothing they knew before. It's a feeling like
[00:48:57] it used to be better. They say it was fun here before
[00:49:01] I was born, but you don't really know that,
[00:49:05] right? It's like they say "the youth of today," but
[00:49:09] my dear, the youth of today is fine. It's not that the youth of 40
[00:49:12] years ago was better. Youth is youth, Jewish society is
[00:49:16] Jewish society. The division of today is no more severe than the division of the past. That is,
[00:49:20] I hope, I want to believe not.
[00:49:22] But there's some kind of inner Jewish point that we
[00:49:26] like to long for, and it seems to me that on Yom Kippur it
[00:49:29] reaches its peak. Yes, so I'll give you a Hassidic interpretation
[00:49:33] of the famous song. They say it was fun here
[00:49:36] before I was born. Actually, a large part of the songs of the Land of Israel, at the level
[00:49:39] of the melodies, are Hassidic melodies. Yes, after all, the pioneers came
[00:49:42] here, they came to kibbutzim from Hassidic courts. They brought with them
[00:49:46] that inspiration, they brought with them the tunes. Not sometimes it's really the same tunes. There's
[00:49:50] a wonderful tune, "A..." "For behold, as clay in the hands
[00:49:53] of the potter," which is actually an old Russian song,
[00:49:56] yes.
[00:49:59] Exactly.
[00:50:03] Also, Hassidim sing it during the High Holy Days
[00:50:06] in synagogues. Yes, the melodies are the same melodies. But here I want to be precise
[00:50:10] about something in the content. They say, "It was fun here before I was born." That's not the simple meaning,
[00:50:14] no, that's not the "Pshat," as it's called. But, and I don't know if the poet
[00:50:17] intended it, but but a semi-Hassidic interpretation
[00:50:20] you can ask him about it. They say here:
[00:50:24] It's not here in the world during a period
[00:50:28] before we were born. It's ourselves
[00:50:31] before we were born. We were in a different atmosphere. Yes,
[00:50:35] we were under the Throne of Glory. We were before we descended to the chains
[00:50:39] of the body. We were souls
[00:50:42] in the metaphorical sense. And actually, "before I was born" means
[00:50:45] before we were forced out by another power. You
[00:50:49] live by another power. You are born. We didn't choose to come here. And then it gets
[00:50:53] complicated. And this longing that you are talking about, I don't think
[00:50:56] it's empty nostalgia, because every person has a longing, yes, for some
[00:51:00] primal point, such that it's
[00:51:04] not, it's less important whether he remembers something specific or
[00:51:07] not, because actually this longing has been with us almost from the beginning. Yes, it's
[00:51:11] the longing for a mother's hug at the very beginning. Yes, every time
[00:51:14] a mother hugs him and then leaves for a moment, the baby cries. Why? Because he wants
[00:51:17] his mother to hug him again. Exactly. So, so already
[00:51:20] at a few months old, we already long for that hug
[00:51:24] that was perhaps a minute ago and will be in another minute, but at that moment when it's not there, we long
[00:51:28] for it. And so all our lives we constantly have some
[00:51:31] longing within us. But this is what distinguishes man from beast. Without
[00:51:35] this, what are we? Why say "everything is the same," yes?
[00:51:39] This thing of returning, also the beauty in the word
[00:51:41] "Tshuva," which is from the root "to return," yes?
[00:51:45] There are in other languages, you know, regret,
[00:51:48] atonement, like to become a new person. There are other religions
[00:51:57] that when they talk about the process of purification, they talk about being reborn, becoming
[00:52:01] someone else. Notice that in Judaism, it's the same thing.
[00:52:07] And this is also the story of tradition, and I think that's part of the reason why Yom Kippur is
[00:52:11] so loved. Even if the people of Israel are not united,
[00:52:14] there are peaks in the year when we all do the same thing.
[00:52:18] That's Seder night, that's Rosh Hashanah night, that's Yom Kippur,
[00:52:21] that's Hanukkah, because even if we do it
[00:52:25] again, and really on Yom Kippur, everyone can do something different, but for everyone, Yom Kippur is a significant
[00:52:29] event. And also this "Return us, Lord, to You, and we shall return,"
[00:52:32] we want to follow the tradition, but each one of us gives it
[00:52:36] their personal touch, each one does it differently. We
[00:52:40] give birth like our mothers gave birth, right? The fedora,
[00:52:43] things, hospital, forget it, in the end we all give birth the same way, but we
[00:52:47] give birth to different children,
[00:52:50] and it's a bit different. We celebrate Yom Kippur, we mark Yom
[00:52:54] Kippur, like our parents, like our grandparents, like
[00:52:57] the founders of this spiritual
[00:52:59] nation celebrated and commemorated.
[00:53:03] And from this connection...
[00:53:05] We create the longing, and from this connection we want to return, but still
[00:53:09] do it a little differently. And that's the beauty, that's the fun,
[00:53:13] that on the one hand you can long, on the other hand you enjoy longing, and you still
[00:53:17] want to give birth to something new. You know who else repents on this day?
[00:53:20] Who? I'll tell you something provocative. Go ahead. God.
[00:53:24] How? Yes, we say in Psalms, "Return, Lord,
[00:53:28] and repent concerning Your servants." Return, Lord, come back
[00:53:31] to us, as if exactly.
[00:53:34] We
[00:53:45] also ask Him, yes, we won't get into matters of faith now, we have four minutes before the end.
[00:53:48] But there's something that you truly believe, you believe that the program
[00:53:52] can be extended, no problem. A disaster happens.
[00:53:55] When a disaster happens, what how do we define it? Hiding of faces.
[00:53:59] Yes, the Holy One, Blessed be He, hides from us. We don't want these hide-and-seek games. We said,
[00:54:03] "Come back, come back to us, come back."
[00:54:05] Thank you very much, nice. These light and shadow games, and the explanations
[00:54:09] afterwards that God is there, but not there, "We can see you,
[00:54:12] normal, come here, come here, let's see you." You know
[00:54:16] that, "Come here, let's see you." So we tell him, "Come here, let's see you." We
[00:54:19] want a good and sweet year. Why do we also say
[00:54:22] "sweet"? Because when you only say "good year," then always
[00:54:26] no matter what happens to you, you can be told, "No, it's actually good." Something happens to you, they tell you, "It's
[00:54:30] actually good." Which is the bringing of the decree. There's no radio. See from above. The period of
[00:54:34] this is us. We are not interested in a good year
[00:54:37] that might bring troubles and we'll be told that this is the true good. No, we want a good
[00:54:41] and sweet year. This is an unequivocal value that cannot be mistaken,
[00:54:44] in sweetness. It's impossible. When something is bitter for you, no one will tell you, "It's actually sweet
[00:54:48] for you, it's actually sweetness." No, bitter and sweet, that's something I feel
[00:54:52] in it, at the most physical, most basic level. We want a
[00:54:55] sweet year. What would they say about jalapeno jam?
[00:54:59] How is he in your transition? No, that's
[00:55:02] that, because you say.
[00:55:12] She took the horrible green spicy pepper that an Ashkenazi
[00:55:15] person puts down their throat and screams
[00:55:19] "Tata!" Yes, and my mother cooked it
[00:55:22] with honey and sugar, thinned it out, and in the end, it makes
[00:55:25] a circumcised child, and you get jalapeno jam, and you say, "What
[00:55:29] is this?" That's a good and sweet year. This is
[00:55:32] not... You haven't eaten jalapeno jam? I
[00:55:35] haven't. Message, please. Listener Kobi,
[00:55:39] take Mandy to some chef's restaurant to eat jalapeno
[00:55:42] jam. I'll try, and then come back to us until Sukkot and say. I also want
[00:55:46] to speak in praise, because we had a conversation here and of course, the Rabbi's honor and everything he
[00:55:49] said, uh, in praise. Everything he
[00:55:52] said is correct. In praise of the people who ask for forgiveness. I want to speak
[00:55:55] in praise of the generic. Often people say, "What is this, you're asking
[00:55:59] me for forgiveness on Erev Yom Kippur? If you really apologize, apologize
[00:56:03] in..." I agree.
[00:56:15] These people who say that, it's not that they really do
[00:56:19] some internal process with themselves, and suddenly in January you see them apologizing. No,
[00:56:22] they don't sit. What they do is actually
[00:56:26] to cancel the custom of this superficial and external
[00:56:29] language in favor of some kind of talk about "you need to apologize from the bottom of your heart," "you need to apologize
[00:56:33] from the bottom of your heart," but in the meantime...
[00:56:55] of an internal process on Rosh Hashanah eve, and normative people, I think, accept it with a "Wow!" And those less so, I don't know what the problematic internal process they are stuck in, wallowing in,
[00:56:59] they told me, "No, I don't know if it's really... I don't know if it was built
[00:57:03] on the process." I don't see it promoting healing.
[00:57:07] Wow, may God solve your problems, Amen. This
[00:57:10] year. Yesterday I heard from the Rabbanit, "He makes peace in His high places."
[00:57:13] Some things only He can fix. Thank you very much to my colleague
[00:57:17] Lifshitz.
[00:57:18] Thank you very much, sorry Amiti, sorry
[00:57:22] we hurt you. Thank you very much to Oat Cohen
[00:57:26] the producer. Thank you very much to Michael Alshwang. Thank you very much
[00:57:29] to Moriah, what a name. Thank you very much to Mandy Grozman. Thank you very much, dear listeners.
[00:57:32] May you have... We will meet here again on the eve of Sukkot.
[00:57:36] Right, we'll serve from the sukkah. Come on, jalapeno
[00:57:39] jam.
[00:57:41] Hello, my name is Dana. In the last
[00:58:13] year, I haven't managed to run five kilometers. I also haven't saved
[00:58:16] money, I haven't learned a new language, I haven't stopped
[00:58:20] sugar, nor gluten, nor caffeine. I haven't done anything
[00:58:23] for myself, I haven't even remembered to give my mother back the plastics. I'm
[00:58:27] a failure. And why am I a failure? Because I didn't stick to any
[00:58:29] of my New Year's resolutions.
[00:58:32] If the beginning of summer is marked by swarms of jellyfish that spoil the mood,
[00:58:36] at the end of summer, the whole air is filled with battalions of New Year's
[00:58:40] resolutions. This ritual, which in elementary school was called "expectations
[00:58:43] and fears," and in it, with our own hands, we set ourselves an utterly unattainable
[00:58:47] bar. And it's really fun to write these resolutions because they reflect
[00:58:51] a fictional reality that is higher, more intense, and richer.
[00:58:55] According to a study by the US News newspaper,
[00:58:59] 80% of New Year's resolutions last less
[00:59:02] than a month. This is in the US, but come on, we're no better than them.
[00:59:06] Oh, and another thing: a study from the University of Chicago found that people only
[00:59:10] fulfill resolutions that give them immediate pleasure. Running five
[00:59:13] kilometers? Less so. Eating
[00:59:15] sweets? Yes.
[00:59:18] But the worst are New Year's resolutions on Facebook. If at the end of the month
[00:59:22] of Av the feed fills with closet poets, secret Lapid supporters,
[00:59:26] and sackcloth photographers who are really eager to tell how much better
[00:59:29] they will be in another 12 months. Life hack: don't make
[00:59:33] resolutions you can't keep in front of an audience of bored strangers. Unless
[00:59:36] you're at an induction ceremony, and then your mom is really proud of you. My New Year's
[00:59:40] resolution is to appreciate laziness. To bless all the times
[00:59:43] I skipped sports to watch a TV show or TV, and every time
[00:59:47] I decided not to leave the house to read a book. You are invited to join
[00:59:51] me and write New Year's resolutions not for some fake
[00:59:54] character you'll never be, but for the chubby, lazy,
[00:59:58] and proud people you already are.
[01:00:17] Hello and good morning. It's nine o'clock. We have a news update.
[01:00:21] A senior official in the UAE denies the report that Prime Minister
[01:00:24] Netanyahu was warned by the President of the Emirates, Ben Zayed, before
[01:00:28] October 7th. In an interview with the Emirati newspaper The National,
[01:00:32] the senior official, who was interviewed anonymously, explained that the Emirates
[01:00:36] discusses security issues with other countries through
[01:00:39] the relevant bodies and does not discuss such details
[01:00:42] at the leadership level. The senior official's remarks clarify
[01:00:46] the official response of...
[01:00:57] President Isaac Herzog announced that he decided to cancel the.